Krishna: The Man and His Philosophy - Osho - Oshorajneesh.com

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30 September 1970 am in Question 1 CHAPTER 10 Spiritualism, Religion and Politics QUESTIONER: KRISHNA WAS ESSENTIALLY A SPIRITUAL MAN, BUT HE FREELY TOOK PART IN POLITICS. AND AS A POLITICIAN HE DID NOT SHRINK FROM USING THE TRICKS OF THE TRADE. IN THE BATTLE OF THE MAHABHARAT HE GOT BISHMA KILLED BY DECEIT – A NAKED WOMAN WAS MADE TO STAND BEFORE THAT VENERATED OLD SAGE, WHO WAS A VOWED CELIBATE. IN THE SAME WAY, DECEPTION WAS USED TO KILL DRONACHARYA, KARNA, AND DURYODHANA. THE QUESTION ARISES: SHOULD A SPIRITUAL MAN TAKE PART IN POLITICS, AND IF SO, SHOULD HE BEHAVE AS ORDINARY POLITICIANS DO? AND, WAS MAHATMA GANDHI WRONG IN LAYING STRESS ON THE PURITY OF ENDS AND MEANS? IS NOT PURITY OF MEANS IMPORTANT TO POLITICS? Let us first understand the difference between religion and spiritualism; they are not the same thing. Religion is one avenue of life, like politics, art and science. Religion does not contain the whole of life; spiritualism does. Spiritualism is the whole of life. Spiritualism is not an avenue of life; it encompasses the whole of it. It is life. A religious person may be afraid of taking part in politics, but a spiritual person is not afraid. A spiritual person can take part in politics without any fear. Politics is difficult for a religious person because he is tethered to certain ideas and ideals which come into conflict with politics. But a spiritual person is not bound by any ideas or concepts. He accepts life totally; he accepts life as it is. So he can easily participate in politics. 176
CHAPTER 10. SPIRITUALISM, RELIGION AND POLITICS Krishna is a spiritual man, he is not religious. Mahavira is a religious man in this sense, and so is Buddha; they have opted for one particular avenue of life, which is religion. And for the sake of religion they have denied all other avenues of life. They have sacrificed the rest of life on the altar of a part. Krishna is a spiritual man; he accepts life in its totality. That is why he is not afraid of politics, he does not shrink from going headlong into it. For him, politics is part of life. It is important to understand that people who have kept away from politics in the name of religion have only helped to make politics more irreligious; their non-cooperation has not made it any better. I repeat: Krishna accepts life with all its flowers and thorns, its light and shade, sweet and sour. He accepts life choicelessly, unconditionally. He accepts life as it is. It is not that Krishna chooses only the flowers of life and shuns its thorns; he accepts both together, because he knows thorns are as necessary to life as the flowers. Ordinarily we think thorns are inimical to flowers. It is not true. Thorns are there for the protection of flowers; they are deeply connected with each other. They are united – members of each other. They share common roots, and they live for a common purpose. Many people would like to destroy the thorn and save the flower, but that is not possible. They are parts of each other, and both have to be saved. So Krishna not only accepts politics, he lives in the thick of politics without the least difficulty. The other part of your question is also significant. You say that in politics Krishna uses means that cannot be said to be right. To achieve his ends, he uses lies, deception and fraud – which cannot be justified in any way. In this connection one has to understand the realities of life. In life there is no choice between good and bad, except in theory. The choice between good and evil is all a matter of doc trine. In reality, one always has to choose between the greater evil and the lesser evil. Every choice in life is relative. It is not a question of whether what Krishna did was good or bad. The question is whether it would have resulted in good or bad had he not done what he did. The question would be much easier if it was a simple choice between good and bad, but this is not the case in reality. The realities of life are that it is always the choice between greater evils and lesser evils. I have heard an anecdote: A priest is passing a street when he hears a voice crying, ”Save me, save me! I am dying!” It is dark and the street is narrow. The priest rushes to the place and finds that a big strong man has overpowered another man, who seems to be very poor and weak. The priest demands that the strong man release the poor man, but he refuses. The priest physically intervenes in the struggle and succeeds in releasing the victim from the strong man’s grip, and the poor man takes to his heels. The strong man says, ”Do you know what you have done? That man had picked my pocket and you have helped him to run away with my purse.” The priest said, ”Why didn’t you say it before? I thought you were unnecessarily torturing a poor man. I am sorry; I made a mistake. I had thought I was doing something good, but it turned out to be evil.” But the man had already disappeared with the purse. Before we set out to do good, it is necessary to consider if it will result in evil. It is equally necessary to know that a bad action may ultimately result in good. Krishna: The Man and His Philosophy 177 Osho
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Krishna: The Man and His Philosophy
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CHAPTER 1. THE FUTURE BELONGS TO KR
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CHAPTER 2. KRISHNA IS COMPLETE AND
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CHAPTER 3. WHERE BUDDHA ENDS KRISHN
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27 September 1970 am in Question 1
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CHAPTER 4. RELIGION HAS NO HISTORY,
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CHAPTER 5. FOLLOW NO ONE BUT YOURSE
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CHAPTER 6. NUDITY AND CLOTHING SHOU
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CHAPTER 7. MAKE WORK A CELEBRATION
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CHAPTER 13. KRISHNA GOES TO THE WES
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CHAPTER 14. ACTION, INACTION AND NO
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CHAPTER 15. LIFE AFTER DEATH AND RE
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CHAPTER 16. ATHEISM, THEISM AND REA
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CHAPTER 17. DON’T IMITATE, JUST B
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CHAPTER 18. NON-ATTACHMENT IS NOT A
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CHAPTER 19. RITUALS, FIRE AND KNOWL
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CHAPTER 20. BASE YOUR RULE ON THE R
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CHAPTER 21. CHOOSE THE FLUTE OR PER
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CHAPTER 22. SANNYAS IS OF THE HIGHE
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